Three in One — Page 254
would not be in breach of the Constitution of Pakistan. But, a direct reference to Amendment 260 suggests that such a naive excuse does not hold water since it demands belief in an absolute and unqualified finality of Hadhrat Muhammad as the last prophet in every sense of the word and of every description. This, in essence, implies that the Pakistani Constitution demands that no exceptions whatsoever be made and hence, it does not leave any room for any kind of a prophet in any sense of the word or of whatever description, whether old or new to arrive after Hadhrat. Muhammadsa. . Incidentally, the second advent of Hadhrat Jesusas would not be the only dilemma suffered by Muslims in Pakistan. It is an established fact that Muslims of non Ahmadiyya Muslim persuasion believe that the advent of Hadhrat Jesus as would be followed by that of the Imam Mahdias, who, on all accounts would be a reformer of his age. Now, if when he arrives, he claims to be the reformer of his age, which he rightly should in view of the pronouncements of Hadhrat Muhammadsa, then he too and those who accept him as a reformer of that age would find themselves in a Catch 22 situation similar to the one illustrated above in relation to the advent of Hadhrat Jesusas. . One states this because the Constitutional Amendment so boasted by Abdul Hafeez demands that any person who claims to be a reformer of Muslims after Prophet Muhammad³ or else any person who recognises him as such is not a Muslim for the purposes of the Constitution or Law of Pakistan. . This, however, is stretching the argument too far in the future and one is not even certain as to what is in store for mankind even unto the next breath. This Constitutional Amendment has already pronounced the entire Muslim ummah as non Muslim in view of the fact that many a venerable Muslim saints have, since after the advent of Prophet Muhammadsa either declared themselves to be the mujaddids of their respective age or else honoured some other sage with this appellation and Muslims have, by consensus revered, them as such. For instance, it is 8. Ibid. , p. 63 254